Big tech companies should be among the first respondents to help save lives touched by disaster. Tune in to any news or media channel and you’ll be inundated by news of human suffering. There’s no shortage of people in need of help from both chronic and emergency situations including natural and unnatural disasters. It’s time for Big Tech to step up on the humanitarian aspects of their responsibilities since they possess massive potential to do real good through social-media services. Tech Companies have long profited from trending products and software and by making millionaires from user experiences. Up until now only a few, like Facebook Check-In feature in 2010, have done so purely for the benefit of its users. From wearable gear to self-tracking devices, the technology already exists. It just needs to be repurposed to add value during difficult times. The next disaster is just around the corner.
Here’s what’s at stake for ordinary people: So far, the Tubbs and Nuns fires have displaced hundreds of people. After multiple hurricanes devastated Puerto Rico’s citizens, few of the victims were able to communicate with family on the mainland or get clean water and food. The recent mass shooting in Las Vegas had people from all over the country looking for loved ones who were unreachable after the massacre made headlines. Plus, for a slightly more mundane social problem than the past few weeks of hurricanes, shootings and earthquakes, chronic homelessness and drug use bring their own arsenals of concern.
It’s time for technology-based businesses to concern themselves with how ordinary people—tech users, who purchase their products—fare in life when catastrophe strikes. The best part is that these transitions could be relatively easy for these companies who already collect tons of data on us. Here are the key problems in need of #tech solutions:
Big tech has the capacity to solve these problems quickly. What the world needs is some tweaking of these great tech products to make sure users and their communities benefit from their brand loyalty. As an added bonus for these tech companies, emergency features can make their products go-to resources integral to people’s lives. That’s a lot of stockholder returns over time, making these ideas worth the time and investment for social-media companies. It’s time for real, practical and fairly simple ways for the big companies and some smaller ones with big hearts and human-capital bandwidth to step up and help society deal with the fall out from inevitable calamity. The capacity for people to help each other without opening their wallets is, thus far, untapped.
We can have a better place to live because of technology. No one is better at finding solutions to marketing, network growth and pleasing the stockholders than today’s biggest tech companies. This concept is about employing those same tech resources to helping millions of users with simple modifications that could ensure survivors of disasters never feel abandoned by society. What’s next? I foresee a future where tech companies partner with non-profits and government organizations to provide fast, direct responses to critical questions of survival in the shortest amount of time. Since we’re not yet living on the moon, we can at least try to make the earth a more hospitable place for humankind.
One of the things that I enjoy about organized religions is the way religions honor the extraordinary magic of life through ritual. These ancient, universal customs transcend individual beliefs and encompass the basic human elements that forge all relationships. They say to participants,
You are the fabric of this existence.
You are integral to the workings of life.
Notably, the season of Rosh Hashanah is upon us. It is a time of inner renewal and atonement for Jews. On a spiritual level, observers rest and remove stagnant energy from their psyches. Essentially, it’s a time to reflect on the past year, find peace with your life and loved ones and seek forgiveness from those whom you may have wronged and to grant it in turn. Obviously, these are not required practices for a non-Jewish person; however, for me, the benefit of honoring the practice brings peace and light into the world outweighs my allegiance to my particular faith. Central to these upcoming High Holy Days is a compelling call to harmonize with the self and one’s extended community, and it is a practice, which I wholeheartedly embrace.
When I first celebrated Rosh Hashanah with my Jewish friends in New York during my twenties, I remember being caught up in the spectacle of the ritual of a festive meal, chanting, and the lighting of candles. Now Rosh Hashanah holds significance for me that I treasure beyond those sacred memories of being welcomed into the intimacy of a private celebration. Rosh Hashanah is a time for me to get right in my soul. This period is a gift to me, a time to ask forgiveness from the people I’ve wronged, a chance to reflect on my words, my intentions and impact on the people around me. It’s also an occasion to atone for the unintentional harm I may have caused another, for even in innocence we can sometimes offend. It’s a habit that leads to grace—it helps me to say I’m sorry more quickly or more easily the next time around. It’s an invitation to hear when someone is struggling to make right with me. Rosh Hashanah allows me to let go of the outcome, release my ego and do my part to leave a blessing behind. The process makes my steps lighter, my heart ever more capacious.
Because we can’t change the past, it’s crucial we take the time to be present for our loved ones and atone for mistakes in an expedient manner. The unexpected death of my sister has taught me this lesson. The effort to seek forgiveness is a calling that requires humbleness, compassion and introspection. It is work done with a sincere heart; it is an observance with profound implications for everyone around us. There’s more room in our lives for tender moments when we don’t insist on carrying grudges. We can give and get forgiveness.
I still celebrate the Western calendar New Year on January First but find that Rosh Hashanah enriches my life with its heartfelt redemptive and renewing capacity. I’ve invited this ritual into my life in order to grow and expand my ability to love and co-exist with people who may not see the world as I do, which in an increasingly diverse world is becoming ever more critical. As I struggle with the right words and conditions to ask for forgiveness, I look to role models whose compassion and tenderness provide a guiding light. One source of luminous guidance for me is a mentor in the Order of Interbeing, who sent a beautiful email to her extended community. As I read her message, the words sank into my heart and touched the wounded part of me. I breathed in her words, and I let go of my hurt. Afterward, I filled that space with a tender hug and a salty kiss from my nephew and inhaled the sweet scent of my niece’s clean hair as I sent her to school. This I want to hold tight. The rest I’m willing to let go.
It’s clear that we could all use some tenderness and gentleness in these times of disaster, strife, misunderstanding and tension. In the spirit of Rosh Hashanah and Yom Kippur, I share some of her words and intentions with you, my readers and extended community.
Let the healing begin with me. On this wonderful day, I offer you these words:
Hello Dear Ones!
During this month of September we honor the Jewish New Year and Day of Atonement, Rosh Hashanah and Yom Kippur. In the Plum Village Community there are several mindfulness retreats, both general mindfulness, and those with specific focus on engaged awareness practice for racial equity and inclusiveness, and for caring for the earth, our planet home. May we find these trainings to be of nourishing support.
Some of you I have not seen in awhile. Please accept my beneficial regret for any harm that my actions or inactions may have unintentionally caused. I ask your forgiveness with all my heart, and if I got it wrong before, I will do my best to get it right in the future.
With love on the path of Interbeing,
I went to a class called Taming Anxiety to deal with the residual feelings of being threatened, anxious, withdrawn. Fear still resonates at a very high frequency in my body. I am filled with debilitating self-judgments. I am searching for community. I have come to listen to my body and my emotions. I have come to follow my breath.
Some years ago, ordinary nervousness grew into full-blown anxiety attacks: increased heart rate, tense muscles, cold sweat, nausea and the urge to scream gripped me every morning. My body provided clear reasons and visible signs, the type that even the doctor could not dismiss. I no longer wanted to leave the house.
“May I be free from suffering and the causes of suffering.”~The Four Divine Abodes
Sometimes people interpret symptoms of anxiety as a heart attack. I perceived it as insanity. I could not trust my body to stay dry after getting dressed. My perspiration was activated with proximity to school and the classroom. Where once my formerly steel resolve and confidence were paramount, encountering the violence of colleagues unnerved me completely. I was not only falling apart, I was imploding, feasting on my own nervous system. There was no peace to be found in or around me.
I would rather define self as the interiorization of community. And if you make that little move, then you’re going to feel very different about things. If the self were defined as the interiorization of community, then the boundaries between me and another would be much less sure.
Through a Buddhist lens, the loss of balance has overwhelmed me. Using this frame, there is a connection between the mind, experiences and society. In this context, heart and mind are the same.
“May I be filled with loving kindness.” ~ The Four Divine Abodes
My falling apart was not gradual but exponential. Trembling became customary. For a time, I could not drive. My eyes averted from those of passersby. My hair thinned as I looked in the mirror. My beautiful complexion lost its shine, morphing into a waxy and irritated skin. I attempted to hide so that no one would see me dissolving. Isolation was the only safe place. The violence of my professional life eroded my joy.
The more recent manifestation of my anxiety is milder, habitual, unfounded.
Rev. Keiryu Liên Shutt gives us a Koan, a question repeated verbatim to a respondent, who answers each time. Rev. Liên insists that we ask it again and again. The Koan works. It leads me back to myself, to the limitations I have imposed on myself by following my thoughts out of the present moment. The Koan challenges the beliefs that I’ve held for some time, that I am responsible for my expulsion from the academy. I have constructed a narrative that serves to form my diseased state, and results in a burden I carry, alone, in silence.
I think we are indebted to history—and not just familial history, but cultural history, political history and economic history—for our understanding of ourselves.
How does my anxiety limit my happiness?
While I perform zazen, concentrating on my breath, I feel myself moving around inside my skin like a small animal in a burrow. Once in a while I will sniff the air at the opening to see if I am safe.
“May I accept myself just as I am.” ~ The Four Divine Abodes
After a time, the Koan makes me laugh. It is as funny as the absurd games I play on myself. It becomes clear to me: Anxiety has pushed me out from the unsafe world into a space I have cultivated with compassion and care. This new place is good for me though I am slow to adapt. The tools I need for my serenity are provided by my anxiety, a sounding board in my body, leading me to a world where I can breathe without hyperventilating, without erupting in stress-inducing illnesses.
“May I be peaceful and at ease.” ~The Four Divine Abodes
I only have to learn the signs and see the pattern to understand the hot burning is not healthy. My anxiety has liberated me from the bondage of suffering, given me the courage to confront my reality. I would never have willingly walked away from my livelihood. I was too fearful to face the consequences without a strong push.
The tools offered by psychiatry are intended to attack the symptoms of emotional suffering, not to promote emotional flourishing. Other emotions do not destroy equilibrium or the sense of well-being as soon as they arise, but in fact enhance it—so they would be called constructive.
How is my anxiety valuable to me?
It’s so easy to internalize dysfunction, to own and embody a condition that reduces our sense of self to ourselves and within our communities; it limits our ability to navigate in the world. We are less comfortable with looking at the external forces that play a role in our well-being or lack of it.
“May I have inner and outer safety.” ~The Four Divine Abodes
The myth of happiness is woven into the American consciousness. This ideal has not been designed for women and people of color, yet we allow the myth to enter our framework of self-identity and suffer for the shortcomings of that comparison. Until we learn to see ourselves as products of an oppressive society, individuals, who are ill equipped to bear the weight of these burdens, we must carry the imbalances that arise from the pervasive oppression under which we toil.
“May I hold my pain with mercy.” ~The Four Divine Abodes
There is a demand, an artificial one, that insists that we show up in society at 100% at all times. The sense that we cannot fluctuate from that norm is pervasive. With my students, a deep sense of failure was often articulated over an inability to master a technique that is only being tried for the first time. My answer was always that Doing one’s best on any given day is not the same as being perfect, operating at one hundred percent every day of our lives. That impossible goal is overdue for demystification. Aiming at that kind of perfection is not only impossible, it is also detrimental to our health and the health of our communities. It’s a myth that insists we show up as something other than our real selves. It is a myth that perpetuates anxiety, guilt and shame over our true selves rather than fostering a foundation of compassion wherein we can strive and grow into our evolving selves. It is a myth that breeds fear and isolation, components of anxiety.
“May I be undisturbed by the coming and goings of situations.”~ The Four Divine Abodes
The anxiety I feel is useful as a warning system, reminding me to stay in community—to seek it out if necessary. My anxiety pushes me to get help and to find the courage to move beyond the limits of my emotions and to examine the root causes of my dis-ease.
At the height of its grip on me, my anxiety was activated by the unhealthy racial climate at work, which was established over many years, designed to alienate me, and anyone who looks like me, consistently and strategically in overt and covert ways. The absence of friendliness and kindness took their toll on me. After ten years of absorbing toxicity from those in power, my body and my mind worked together to awaken me from my torpor. I could not ignore my anxiety if I meant to survive.
“May I hold my joys and sorrows with equanimity.” ~ The Four Divine Abodes
Ten years is long time to not belong. I had to get over the shame of not succeeding in an environment that never wanted me. Next, I named the climate that actively dehumanized me and treated me as inferior, made me feel out of place in the academy. I abandoned my systematic willingness to enter the war zone, crossing boundaries littered with landmines, peopled with hostile agents, looking for my happiness. I relearned compassion for myself and my oppressors.
“May your happiness increase and never leave you.” ~The Four Divine Abodes
I can see that during the entire episode, my anxiety guided me toward safety. My anxiety acted as a warning system, alerting me to the changes needed to ensure my well-being and happiness. I may not have caused my anxiety, but I am responsible for the state of my life. With this awareness, I’ve set new intentions to listen to my emotions with a heartmind toward Justice, Peace and Healing, and to foster the conditions under which I thrive. I don’t want to dwell in negative emotions, but I do need to investigate them and use them as catalysts to avoid self-harm, because I am fully aware that I am worthy of love and compassion. Three and half years ago, when I had my first anxiety attack, I never imagined I’d be on friendly terms with this emotion. Now I see anxiety as my friend and teacher.
The messages of Gandhi, Martin Luther King Jr., and Nelson Mandela remain relevant even in a world where ideological confrontations and invasive totalitarianism have been overcome. They are messages of hope, of faith in a society’s ability to overcome conflict through mutual understanding and watchful patience. To achieve this, we must rely on our belief in human rights, the violation of which—whoever the perpetrators may be—must provoke our indignation. We must never surrender these rights. ~Stéphane Hessel
I wonder whether it is enough for me to do my work, to write my story, to create my art. I can no longer take liberty for granted, if ever I had. I have the urgency to stay awake, and yet, I also feel a tremendous responsibility to foster peace in the world, in my heart, in my home. The more I am afraid of the future, the more I cling to my sense of purpose, the calling in my life and to caring for myself, and others, with compassion, serenity and love.
It is easier to deal with the external manifestations of racism and sexism than it is to deal with the results of those distortions internalized within our consciousness of ourselves and one another.*
We must not permit our backs to be pressed against a wall, dogs to run us down like fugitives, or bars to close in around our hearts. If we are free, then no one can take that. And, we must believe that we are free—we have to know it. We have to own our freedom and live accordingly.
I say, keep your peace. Make room for your joy. Make sure that when the storm passes, your house is standing.
I believe I do not have to burn things to be part of a revolution —though I honor and recognize that those who must burn structures, effigies and ideals are necessary to the cycle of change.
I am writing about an anger so huge and implacable so corrosive, it must destroy what it most needs for its own solution, dissolution, resolution.*
I tend my garden, write like a mad woman, connect with my people, cry into my pillow, sculpt my ancestors, sand the teak table that has stood out in the blessed rain all this long winter. I do these things, and I watch, as Hessel prescribes, with a patience that is steeped in long-suffering and the alertness of a new season.
In our struggle for justice, peace and equity, we owe it to ourselves to nurture love, self-care and harmony. These are critical responsibilities for liberation workers.
We get to thrive. We get to love. We get to live.
We all have a part to play in how our world operates. The interconnectivity of our lives can no longer be ignored. Beloved, justice-loving President John F. Kennedy once said, “Ask not what your country can do for you—ask what you can do for your country.” Now, more than ever, this question is pertinent in its application to service in this country, and also to the required work in our cities, families and extended communities. Perhaps we need to expand the definition of poison, broaden the scope to encompass of how actions that intend to harm one group inevitably undermines all of us, since we share the same ecosystems.
When Regan took office, he implemented all manner of racists policies as a backlash to the reforms of the 1970s—the product of much bloodshed and activism during the mass Civil Rights Movement of the 1960s—he wanted a return to the past, to once again disenfranchise black Americans, who were at last prospering with gainful employment, access to the ballot and a legislated end to centuries of legal discrimination. So the 80s became the decade for undoing the gains of previous decade, by first closing the factories that employed thousands of workers all over the country, but especially in the motor cities of the mid-west, where many blacks had migrated the century before. Other manufacturers shuttered plants as well, lining their pockets and resting their large heads on soft pillows in the great old US of A, while keeping their portly purses well out of reach of Uncle Sam. Combined that with the simultaneous economically devastating white flight from urban cities and the strategic divestment in the remaining communities, and America’s working class was dealt a mortal deathblow.
Just as many whites as blacks lost jobs to the factory closings. The lose of tax revenue from those who left the cities, dwindled, and then, those who could, packed their bags and left. But it seems that now the desolation of a targeted group of people has inexplicably, at long last, trickled down to the rural areas of Virginia and runs amok in the woods of Pennsylvania, where the toxic stream meanders through the land and fords the vast wildernesses where once stood the fabled factory of the well-paying job for the undereducated. And just like that, it becomes woefully apparent, that though poison will at first killed the intended undesirable fish in the immediate vicinity, it will, before long, also kill the frogs in distant ponds as it runs it course.
Take the clever example offered in the movie There will be Blood when oil tycoon Daniel Plainview, takes his straw and says to his nemesis, “I drink your milk,” he clarifies that the oil beneath the ground does not honor property boundaries; the milk, of course, is a metaphor for the oil in the earth, the same collective resource of all those who inhabit the land, sustenance that may as well be any resource from housing, to jobs, to healthy food, to lead-free water.
Your consent is unnecessary.
Similarly ironic, when decades of fracking leads to earthquakes in places like Oklahoma that had never before been susceptible to the shifting of tectonic plates, it give pause—to some. Or, when oil pipelines that have long mapped over Native lands like arteries outside an ailing body leak oil into formerly pristine waterways, we see that it’s only a matter of time before what we have done unto others gets done to us:
Pillage the forests; get land erosion and warmer climes.
Spray pesticides, and kill all the bees.
Undermine the livelihood of black American, and sow widespread unemployment.
We are all connected.
No one can escape the poison once it seeps into the land, the water and the air. We have to clean it all up, or we all perish. We don’t get to choose who lives or who dies. We must be the stewards of the land, and not solely the environmental aspects of our shared geographies, but of the people, especially, and the plants and animals that are sustained or destroyed by our daily choices, and our insatiable hungers. We must invest in each other, with our hearts, and be willing to extend that love to our brothers and sisters—no matter what skin tone, regardless of papers, beliefs, notwithstanding.
It is our responsibility to seek these reconciliations—each one of us. When we have done these things, all will be well.
Charcoal for heating his tent
Size 40 pants
Art is a visionary’s tool (among others). For a long time artists have used the medium of photography to foretell, criticize and reimagine the way we see, what we see, but also why we see. Take the great reformer, abolitionist Frederick Douglass, who in moving from images of Black poverty and nakedness to dignified and well-dressed statesman, understood and recognized that art could liberate Black men and women in the consciousness of the viewer. Douglass embraced photography in the form of Daguerreotype and used his own image to bombard the social media of the era. What had easily become a keepsake token of affluence, the portrait became a force for transforming consciousness in the hands of a powerful Black American, who used it to define himself and a people. With his actions as a writer and a subject of the gaze, Douglass used art to change America.
Today selfies are a widespread phenomenon misused by young people all over the world. The intoxicating image of the self has us giddy with self-absorption (you can even by a stick for this). For his part, Frederick Douglass employed the power of the portrait that few of us seem to value or recognize today because of the proliferation of cameras. Yesteryear, however, Frederick Douglass, the original selfie King, sat for numerous portraits as an act of liberation, intending to shatter static notions of Black identity using his own changing image. Given that he did so well before the advent of cell-phone cameras, the selfie king had to make deliberate efforts to make his image available to a 19th-century populace, many of whom eroticized the African body as a side-show attraction, or relegated them to an exotic sub-human status unworthy of the lens. It was under these circumstances that Douglass envisioned a narrative that could only be told through the camera’s eye—a story he would repeat dozens of times to become the most photographed figure of his epoch.
For Douglass, art in the early manifestation of the selfie, the portrait, was a vehicle used to normalize Blackness. By sitting for portraits wherever he went, Douglass realized that the image of a free Black American would provoke the viewer to consider his personhood and, thereby, challenge the perceptions of White Americans that he used to gain a kind of social currency, an invented algorithm inserted into the mainstream dialogue. Douglass did so in the struggle to abolish slavery; Douglass knew art had power, whether by creating it, starring on the canvas or generating a frequency of sound; art’s power was undeniable.
Frederick Douglass was able to harness the power of art and use it to reframe an entire narrative about Black identity. Later artists of the Harlem of Renaissance—writer, painters, poets, dancers and sculptors—would continue his legacy, crafting a movement of empowered self-expression that would begin to heal a people from a history as a formerly enslaved people. Art and change are not separate. One births the other and the other fathers the revolution—more on that later.
A Cook Stove